Derived from the Lecture Series of Nokounam, May His Sacred Spirit Rest in Peace (Session 391)
Preface
Bab al-Azm in Manzil al-Sirn by Khwja Abdullh Ansr represents a pivotal spiritual station wherein the seeker is liberated from the fetters of carnal desires and guided towards annihilation in the Divine Truth and subsistence by God. This station, at its primary level, is termed Ib al-l al al-Ilm, designating a firm resolve that prioritises an inner state over outward knowledge, thereby igniting sparks of unveiling (kashf) which open the path toward witnessing (shuhd) and nearness to the Divine. The lecture from session 391, delivered by Nokounam, may his sacred spirit rest in peace, elaborates this degree with profound and analytical insight. Resolve at this stage functions akin to a blade that rends the veils of the carnal selfs concealments and connects the seeker to the light of Truth.
Part One: Contextualisation and Explication of the Concept of Resolve
Introduction and Spiritual Atmosphere of the Discourse
The lecture commences with the venerable invocation Bismillhir-Ramnir-Ram (In the name of God, the Most Gracious, the Most Merciful ), establishing a sacred ambience for engaging with the subject matter. Bab al-Azm, as a station following intention (qad) and preceding will (irda), introduces a degree of resolve that emancipates the seeker from the snares of carnal desires and directs them toward Divine annihilation and subsistence. This station is defined by Ib al-l al al-Ilm the refusal of the inner state to submit to outward knowledge revealing the profound interiority of resolve.
Key Point: Resolve is a degree of will which, by way of refusal of the inner state to obey external knowledge, liberates the seeker from carnal inclinations and guides them towards annihilation.
Definition of Resolve and Its Distinction from Knowledge and State
In this discourse, resolve is defined as a potent will that places the inner state (l) before outward knowledge (ilm). Knowledge, being a superficial and external attribute, is confined to formal disclosure for instance, knowing the spelling of a word or documentary evidence in jurisprudence. Conversely, the inner state penetrates to the very heart, resembling a light emanating from the depths of existence that unveils reality. Ib al-l means the resistance of the inner state against formal knowledge, elevating resolve to a profound and transcendent level.
Key Point: Resolve, by prioritising the inner state over superficial knowledge, transcends from mere attribute to the depths of the heart.
Degrees of Unveiling and the Status of the Inner State
Unveiling (inkishf) comprises a spectrum of gnosis extending from formal knowledge (external) to the light of the heart (internal). Knowledge is confined to external disclosure, such as knowing the accusation of theft based on documentary evidence. The inner state, however, culminates in internal unveiling for example, a heartfelt awareness of the accuseds innocence. These degrees resemble geological strata: knowledge rests upon the surface, while the state resides in depth. Resolve, relying upon the inner state, guides the seeker beyond the illusion of external knowledge toward inner truth.
Key Point: Unveiling possesses gradations from external knowledge to inner light; the inner states proximity to the heart grants it precedence over knowledge.
Part Two: Characteristics of Resolve and Conquest over Desire
Ib al-l and Refusal of Knowledge
Resolve is characterised by Ib al-l al al-Ilm, denoting the inner states refusal to submit to external knowledge. This refusal emanates from the depth of the inner state which surpasses the superficial attribute of knowledge. For instance, a judge may rely solely on documentary evidence (knowledge), whereas the seeker, through the inner state, apprehends the truth and rejects formal knowledge. This refusal serves as a shield protecting the seeker from the deceit of appearances.
Key Point: Ib al-l is the inner states rejection of external knowledge, thereby guiding resolve towards inner truth.
Sparks of Unveiling and the Light of Intimacy
The inner state, through sparks of unveiling (barq al-kashf), intuits the inner reality and negates external knowledge. Initially faint, like lightning flashing across the night sky, this spark conceals itself and transforms into the enduring light of intimacy (istidmat nr al-uns). The mutual intimacy between the seeker and the light of unveiling renders this illumination constant, akin to a loving relationship culminating in unity.
Key Point: Sparks of unveiling connect the inner state to the light of intimacy, and through mutual communion, resolve is guided towards Divine subsistence.
Overcoming Desire and the Choice of Annihilation
Resolve, by choosing annihilation (fan), obliterates carnal desires and actualises Divine subsistence (baq). Desire (haw) is the life of the nafs inclined toward subsistence in veiling, whereas unveiling directs towards annihilation. The seeker on the verge of unveiling experiences a death-like state which returns the nafs to veiling, but resolve, by killing desire, removes this obstacle. This process resembles passing through the narrowness of death toward eternal life.
Key Point: Resolve attains Divine subsistence by annihilating desire and choosing fan, thus liberating the seeker from carnal veiling.
Part Three: Distinction Between Knowledge and State in Judgement and Life
External Knowledge and Its Limitations
External knowledge is limited to formal disclosure and is often deceptive or illusory. The lecture references the Noble Quranic verse: And of knowledge, you have been given but little (Srah al-Isr, 17:85, translation), emphasising the constraints of human knowledge. For example, a judge relies solely on external evidence even if personally convinced of the accuseds guilt because documentary proof is requisite. This limitation is akin to a chain binding the intellect to its surface.
Key Point: Due to its limitations and illusory nature, external knowledge is incapable of apprehending inner truth; resolve transcends it through the inner state.
Practical Illustrations of Knowledge and State
The discourse employs various metaphors to elucidate the difference between knowledge and state. In marriage, initial dialogues (knowledge) are often deceptive, while direct vision (state) reveals the truth. Regarding counterfeit money, external knowledge accepts it, but the inner state exposes the falsehood. In prayer, external knowledge may cause error in determining the Qiblah, whereas the inner state corrects this error. These metaphors serve as mirrors reflecting the distinction between surface and depth.
Key Concept: The Inner State Versus the Deception of Apparent Knowledge
The
inner state (l), in contrast to the deception engendered by superficial or apparent knowledge, unveils truth and directs determination towards the path of the Real.
The Hierarchies of Knowledge and the Status of the Edifice
Knowledge, much like monetary currency, possesses distinct hierarchies; ranging from mere illusion (a single penny) to genuine spiritual revelation (a million units). In the absence of the inner state, apparent knowledge is accepted as the foundationanalogous to fabn Ali al-akthar in ritual prayerserving as a provisional structure. This edifice, however, is akin to a fragile base, which without the underpinning of the inner state remains merely a temporary recourse. Conversely, determination (azm), when accompanied by the inner state, attains loftier degrees of revelation, emancipating itself from superficial illusions.
Knowledge possesses gradations and in the absence of the inner state is accepted as a foundation; yet determination, when allied with the inner state, reaches inner unveiling.
Section Four: The Mysticism of the Lovers and the Beloved
Differentiating the Mysticism of the Lovers and the Beloved
The discourse delineates mysticism into two trajectories: that of the lovers (muibbn) and the beloved (mabbn). The mysticism of the lovers is characterised by asceticism and effort directed towards the construction of the self, resembling a building painstakingly erected brick by brick. In contrast, the mysticism of the beloved is defined by suffering, tribulation, and the annihilation of the ego, akin to the demolition of a structure in pursuit of God. The lovers pursue perfection and the cultivation of the self, whilst the beloved emancipate themselves from creation through the sword and martyrdom.
The mysticism of the lovers is defined by asceticism and self-construction, whereas the mysticism of the beloved is characterised by suffering and self-annihilation from creation.
Parables Illustrating the Mysticism of the Lovers
The mysticism of the lovers is metaphorically depicted through imagery such as the addict or the bride. The addict, by consuming substances, seeks to build themselves, while the bride, adorned and embellished, experiences weariness. These efforts resemble superficial adornments that burden the soul and estrange it from truth. The lovers, in their ambition and embellishments, incline towards superficiality, much like agate used to repel negativity.
The mysticism of the lovers, with its outward striving to build the self, culminates in limitation and exhaustion.
The Mysticism of the Beloved and the Sword of Tribulation
The mysticism of the beloved is characterised by the sword, blood, and martyrdom. The discourse, invoking Imam usayn (peace be upon him) and the phrase Y Siyf Khudhn (O swords, seize me!), portrays the determination among the beloved as embracing martyrdom and annihilation. The beloved are likened to birds whose wings of pain and tribulation elevate them towards the divine proximity.
The mysticism of the beloved, with sword, tribulation, and martyrdom, leads the seeker to self-annihilation from creation and divine nearness.
Section Five: Critique of the Mysticism of the Lovers and the Pseudo-Mystics
Criticism of Ambition within the Lovers Mysticism
The mysticism of the lovers, due to its focus on ambition (intention, determination, will), remains limited and commonplace. The discourse condemns this approach, accusing the lovers of superficiality and mere effort in self-construction. This ambition resembles a burden impeding the seekers flight towards ultimate truth.
The mysticism of the lovers, due to ambition and superficiality, distances itself from the exalted truth inherent to the mysticism of the beloved.
Critique of the Pseudo-Mystics and the Deception of the Mystic
The discourse further censures pseudo-mystics who deceive disciples through cunning stratagems and extravagant utterances (shaiyyt). For instance, a mystic who exploits disciples by visiting shrines or appropriating their possessions diverges from authentic mysticism. Such deceptions resemble masks that obscure the visage of truth.
Pseudo-mystics, through deceit and exploitation of disciples, depart from genuine mysticism and engage in the deception of creation.
Mysticism and Balanced Living
True mysticism harmonises with a simple life, charity towards the poor, and presence within the family. The discourse regards students who study until late hours neglecting familial responsibilities as lacking compassion and accountability. Mysticism resembles a river flowing with humanity, freedom, and responsibility towards the ocean of truth.
Genuine mysticism accompanies balanced living, responsibility, and humanity rather than excessive asceticism or neglect of creation.
Section Six: Determination in the Lovers and the Beloved
Determination within the Mysticism of the Lovers
Determination among the lovers is marked by reluctance and hardship, for the ego naturally detests death of desire. This resolve, attained through asceticism and struggle to abandon sin, culminates in annihilation but confronts difficulty and resistance from the ego. This process resembles the exhausting task of digging a mountain by hand.
Determination in the lovers involves egos reluctance and arduous ascetic effort, resulting in annihilation though accompanied by hardship.
Determination within the Mysticism of the Beloved
Determination among the beloved entails the acceptance of pain, tribulation, and the sword. The beloved, akin to prophets and saints, attain divine permanence through martyrdom and annihilation. The discourse, invoking Imam usayn and Al ibn Ab lib (peace be upon them), likens this resolve to the bliss of salvation in the face of the sword, as if embracing death for eternal life.
Determination in the beloved, through acceptance of the sword and martyrdom, culminates in annihilation and divine permanence, liberated from egos reluctance.
Divergence in Explanation of Determination between Khwja and the Commentator
Khwja Abdullh Anr, representing the beloved, elucidates determination with intuitive clarity and simplicity, whereas the commentator, representing the lover, expounds it with complexity and hardship. This contrast resembles the difference between direct light and light filtered through clouds.
Khwja, through beloveds intuition, portrays determination simply and clearly; the commentator, through lovers toil, expounds it in complexity.
Section Seven: Final Synthesis and Definition of Determination
Definitive Definition of Determination (Azm)
Determination constitutes a degree of the will that, by the rejection of the inner state over superficial knowledge, liberates the seeker from carnal desires and directs them towards divine annihilation and subsistence. This resolve, kindled by sparks of unveiling (kashf) and the light of divine intimacy (al-uns), rescues the self from veiling and connects it to the vision of truth. Determination is likened to a torch that dispels the shadows of the ego and illuminates the path to divine proximity.
Determination, through rejection of superficial knowledge and sparks of unveiling, guides the seeker from egoistic desires to divine annihilation and subsistence.
Final Summary
The station of determination within Manzil al-Sirn constitutes a locus where the seeker, through steadfast will, is freed from the fetters of carnal desires and guided towards annihilation in the Truth and subsistence in God. This station prioritises the inner state over outward attributes and, through flashes of unveiling, opens the path to divine witnessing and nearness. The discourse contrasts the lovers path (centred on ascetic effort) with the beloveds path (centred on suffering). The lovers engage in the strenuous construction of the self, while the beloved, through sword and tribulation, annihilate themselves of creation to reach God. The critique of pseudo-mystics, ambition, and extreme asceticism underscores the necessity of sincerity, freedom, and responsibility in mysticism. The seeker in this station resembles a bird that, with wings of determination, is released from the cage of the ego and soars in the heavens of truth. Supervised by Sdiq Khdami
